Calmard, Jean (1982). "ʿAbbās b. ʿAlī b. Abū Ṭāleb". Encyclopaedia Iranica. Vol.1. Encyclopædia Iranica Foundation . Retrieved 11 August 2019.

Al-Hussein found out about Muslim ibn Aqeel’s murder. Aqeel’s brother went to Kufah to exact revenge. Al-Hussein who was already on the way to Kufah, gave everyone in his group the choice to return. The general public dispersed and only the Ahlu-l-Bait (family of the Prophet) and a few Companions remained – there were in total approximately 72 people in Al-Hussain’s camp. In the meantime, Yazid brought an army of 1,000 soldiers, and wanted to detain Hussein’s group and take them to Kufah. The Battle of Karbala ( Arabic: مَعْرَكَة كَرْبَلَاء, romanized: maʿraka Karbalāʾ) was fought on 10 October 680 (10 Muharram in the year 61 AH of the Islamic calendar) between the army of the second Umayyad caliph Yazid I ( r.680–683) and a small army led by Husayn ibn Ali, the grandson of the Islamic prophet Muhammad, at Karbala, Sawad (modern-day southern Iraq). That same morning the son of that old woman went to 'Abd al- Rahman Ibn Muhammad Ibn al-Ash'ath and told him about Muslim Ibn 'Aqil being with his mother. 'Abd al-Rahman went to his father who was with Ibn Ziyad. He went to him and Ibn Ziyad learned his secret. Although medieval Muslim historians undoubtedly give the impression that Islam has grown into a large number of sects (or parties, firaq), most of these are not “sects” but legal and theological schools, as pointed out by orientalists like Goldzihr. Indeed, throughout the history of Islam one looks in vain for a sect based entirely on doctrinal differences. The doctrinal and theological extremes to which, for example, certain sufis and philosophers went — let alone the Mu’tazila and even the Khawarij — are obviously incompatible with orthodox teaching, and yet this by itself has given rise to sectarian developments. The criterion of the permissibility of a schism in Islam has, rather, been something that can perhaps be best called “community solidarity, ” and has been characteristically concerned from the beginning with practical and above all political issues. Ubayd Allah's situation was grim. All his energy was concentrated on holding the door, for he only had thirty members of his bodyguard with him in the palace, twenty nobles of the people, and his family and entourage. The nobles who had not been with him began to come to him through the door which adjoined the building of the Romans. Then those of the nobles who were with Ibn Ziyad began to look down on them (the people outside). (These) were looking at them, while they hurled stones at them and cursed them and abused 'Ubayd Allah and his father.Wellhausen, Julius (1901). Die religiös-politischen Oppositionsparteien im alten Islam (in German). Berlin: Weidmannsche Buchhandlung. OCLC 453206240. Inspired by Rawdat al-Shuhada, the Azerbaijani poet Fuzûlî wrote an abridged and simplified version of it in Ottoman Turkish in his work Hadiqat al-Su'ada. [164] It influenced similar works in Albanian on the subject. Dalip Frashëri's Kopshti i te Mirevet is the earliest, and longest epic so far, written in the Albanian language; the Battle of Karbala is described in detail and Frashëri eulogizes those who fell as martyrs, in particular Husayn. [165] [166] If only death would cause my end today! After my mother Fatima, father Ali and brother Hassan (passed away), you alone were our support’. Husayn's death sparked continuous resentment against the Umayyads, even long after Yazid's death. One of the biggest reasons why the Abbasid Revolution was successful was because they successfully harvested the negative emotions of the empire's Shia population. Even long after, Husayn's example was quoted repeatedly in Islamic history and has been considered iconic even by western historians. Once again he demanded safe passage to a peaceful place from the enemy, however they insisted he pledge allegiance to Yazid first. Despite the grave danger that lay ahead, Hazrat Imam Husain (ra) offered the Zuhr prayer and it was right after this that an intense battle ensued in the plains of Karbala.

Whilst guiding the community of how one ought to commemorate the 10 thof Muharram, His Holiness Hazrat Mirza Masroor Ahmad (aba), the Worldwide Head of the Ahmadiyya Muslim Community stated,And they swear by God that they indeed are of you while they are not of you, but they are a people who are afraid. Nakash, Yitzhak (1993). "An Attempt To Trace the Origin of the Rituals of 'Āshūrā". Die Welt des Islams. 33 (2): 161–181. doi: 10.1163/157006093X00063. Soon her son returned. He saw her going frequently to and fro between the rooms and exclaimed: “By God, the number of times which you have gone into and come out of that room this evening, makes me suspect that you have something important (there).” The enemy took the powerful preachers (Ahlul Bayt) forcibly as captives from one city to another and provided them an opportunity to speak to the people, who were mostly spectators of this tragedy, and introduce themselves to them and mentioned the Holy Prophet everywhere as their father or grandfather. The Ahlul Bayt got the first opportunity to display their eloquence on the 12th of Muharram when they were brought into the city of Kufa. Seeing Kufa was very painful for the Ahlul Bayt, because the major part of the Caliphate of Imam Ali had been spent in this city. In 41 A.H. the daughters of Imam Ali had gone from Kufa to Madina along with their brother Imam Hasan and now, after twenty years, they had arrived as prisoners in a city where they had ruled for about four years. The people of Iraq who had been the Nahrawan supporters of Ali in the Battle of the Camel, Siffin and Nahrawan had now killed his son and taken his other descendants captives.

In brief, if the massacre at Karbala is remembered for its brutality, its legacy has been preserved for all times to come by the patience, resilience, endurance and defiance shown by the survivors thereafter. Zafir Malik serves as the Associate Editor of The Review of Religions, having graduated from Jamia Ahmadiyya UK – Institute of Modern Languages and Theology. He is also an Imam of the Ahmadiyya Muslim Community and regularly appears as a panellist on MTA International and Voice of Islam radio station answering questions onIslam.So for that reason it is not really correct to divide the Battle of Karbala into "religious" or "political" since it involved both. There were clearly matters that today would be considered "political" such as succession (that is, it was not a battle over theology) while at the same time, as the previous response emphasized, it was not a ploy for power or this sort of thing. From the accounts of the Battle of Karbala, it is clear that matters both religious and political were discussed between both sides prior to the outbreak of fighting. If Ibn Sad and Ibn Ziyad, after the martyrdom of Imam Husayn and his companions, had even as a matter of expediency, shown honor and respect to the Ahlul Bayt of the Holy Prophet and offered condolences to them for the tragedy which had been brought about by themselves. They did not prevent the burial of the martyrs but buried them earlier than their own soldiers, and sent the Ahlul Bayt to Madina directly from Karbala with due honor and respect. The persons who went to various cities and regions in the capacity of prisoners, changed the thinking of the people and exonerated their sacred martyrs from the charges leveled against them in such a way that the facts of the event became crystal clear. Ayatollah Al-Hakim aptly wrote: "The revolution of Imam al-Husayn [a.s] is not a revolution for a handful of days…..It is a revolution that continues and remains ….. for everyday is Ashura and every land is Karbala." Al-Hussein’s intention to go forth and claim the Caliphate was by no means a desire to rule. However, he saw his duty to protect Islam and stand firmly against someone who was not qualified to rule the Muslims. He was willing to sacrifice his life for the defense of Islam.

After the people had deserted Muslim Ibn 'Aqil, a long time passed for Ibn Ziyad without him hearing the voices of the supporters of Ibn Aqil as he had heard them before. He told his followers to look down at them and see whether they could see any of them. They looked down and did not see anyone. Then he told them to see whether they were in the shadows and were lying in ambush for them. So let not their wealth and their children impress you. God only intends to punish them with it in the life of this world and their souls should depart while they are disbelievers. Tears started flowing from Hazrat Imam Husain’s (ra) eyes. Zainab (ra) also started crying. Hazrat Imam Husain (ra) told her to be patient and said, ‘One day we all have to return to our Lord. Promise by God that after my death you will not act contrary to the example of the Holy Prophet (sa). Do not defame anyone or say anything untowardly.’Invoking blessings on the Holy Prophet (sa) is a key factor for the acceptance of prayer. We should send salutations upon the Holy Prophet (sa) generally; however, during this month we should pay particular attention towards invoking blessings on the Holy Prophet (sa).’ Ubayd Allah refused but he gave Shabath Ibn Ribi a standard and he sent him out. The people with Ibn Aqil remained numerous until evening. Their situation became strong. 'Ubayd Allah sent for the nobles and he assembled them. They (went up to the roof to) look down on the people. They offered additional (money) and kind treatment to those who would obey and they terrified the disobedient with (threats of) dispossession and (dire) punishment. They told them that the army from Syria was coming against them. Kathir Ibn Shihab spoke until the sun was about to set. It was only the organization of the caliphate which published this event in various regions of the Islamic territories although in a brief and ambiguous manner. This was done with two objects in view; firstly that the people should come to know about the leaders of the movement opposed to the government having been killed, and should take a lesson from it, and similar risings should not take place in future; secondly that the caliphate should show itself guiltless and innocent in the matter and the leaders of the movement should be depicted as adventurous and mischievous. Husayn bin Ali who was at the head of the rising was to be introduced as opposed to truth and a liar. Vaglieri, L. Veccia (1971). "(Al)-Ḥusayn b. 'Alï b. Abï Ṭālib". In Lewis, B.; Ménage, V. L.; Pellat, Ch.& Schacht, J. (eds.). Encyclopaedia of Islam. Volume III: H–Iram (2nded.). Leiden: E. J. Brill. pp.607–615. OCLC 495469525.